Eph 5:1 Christ's Acts of Love the Christian's Model.
I. Christ took our flesh that in it He might go up and down among us; that in it He might be seen by us; that in it He might speak to us, and leave deeds and words which might, in characters of love, be traced in our souls, and there live on for ever. He came among us in order to set before us, in His own Divine person, the loveliness, and beauty, and majesty of Divine love and Divine holiness. The life of Christ is the whole sum of the Christian's life. Whatever holiness the Holy Spirit has wrought in any of the saints is wrought after that pattern. By meditating on that life, we live with Him, converse with Him, enter into His holy and hallowing society. Through studying Him we know how to follow Him; through following Him we understand what we study. And so, by a continual round, the contemplation of Him kindles our souls to long to be like Him and to copy Him; to copy Him enlightens our eyes, and clears away the film which dims their sight; and that sight, through His Spirit, transforms our spirits into the likeness of Him whom we behold.
II. And now what should we so behold, so adore, so copy, as the love of Jesus in act, in word, in thought? Our love must be (1) supernatural, (2) self-sacrificing; (3) it must embrace all whom Christ loves; (4) it must not be deterred by that which is repugnant to nature.
E. B. Pusey, Parochial and Cathedral Sermons, p. 197.
References: Eph 5:1 .-Spurgeon, Sermons, vol. xxix., No. 1725; J. H. Thorn, Laws of Life after the Mind of Christ, 2nd series, p. 61; Homilist, vol. i., p. 241; Preacher's Monthly, vol. x., p. 239. Eph 5:1 , Eph 5:2 .-H. J. Wilmot-Buxton, The Life of Duty, p. 158; H. W. Beecher, Christian World Pulpit, vol. vii., p. 347; Preacher's Monthly, vol. vii., p. 156.
Eph 5:2 , Eph 5:8 I. "Walk in love." Here we have a command founded upon a reason: "Walk in love, as Christ hath loved us." Yes, of all forces love is the most powerful as a force to act upon others. Pure, disinterested love is all but irresistible, all but, not quite; for if it were quite irresistible, then the world had been converted long ago. I think St. Augustine was right when he said that the most wonderful thing he knew was that God could love man so much, and man could love God so little. It looks sometimes as if God had never loved the world, as if Jesus had never died for the world, as if there were no such thing as love at all.
II. But then we come to the other command: "Walk as children of light." Now light, of course, is put for knowledge, as darkness is put for ignorance. Well, the light shows us what otherwise could not be seen; it reveals to us what otherwise were unknown. Now the one who walks as a child of light sees the things that it is needful for him to behold, if he too would avoid the perils, would escape the evils, of the journey, and direct his way aright towards the everlasting home. But then, again, remember that the light shines. It falls on others. The child of light not only walks wisely and safely, but he shines; he is a reflected light, not like the sun, which shines with its own inherent intrinsic light, but like the planets, which shine with borrowed light. It is Christ shining on them and in them which makes Christian people to walk as children of light.
Bishop Walsham How, Christian World Pulpit, vol. xxxiii., p. 161.
Reference: Eph 5:4 .-A. Ainger, Sermons in the Temple Church, p. 296.
Eph 5:6 Light-hearted Wickedness.
I. Trifling with sin is open disobedience to God. No one can say that the directions of our heavenly Father are not very plain on this subject. There is no disguise in His word; there is nothing that can be misunderstood. All through the Bible, like a low, rolling thunder, as it were, afar off, is heard this utterance from heaven: "Because of these things cometh the wrath of God." Neither is there any disguise in the acts of His providence. Here, if anywhere, we see His visible hand. In the decrepitude of tainted lives, in the disappearance of polluted races, is written with large letters in His own hand that "because of these things cometh the wrath of God."
II. The certainty of God's wrath on sin. The deception of vain words with regard to it takes, I suppose, this form: Is God's wrath so certain? Are we sure we see it? Are there not so many instances of evil lives unpunished as greatly to qualify that certainty? I would ask you, first of all, to notice that St. Paul by no means says, "The wrath of God is come." He says, "It will come," or more exactly, "It is coming," and while we do say that God's displeasure is already very visible and not to be mistaken, we say also that there is no reason to think that even where it has been most visible it is spent or exhausted.
III. St. Paul speaks of disobedience, and he speaks of punishment, as for outsiders, not for those to whom he directly writes. To them he uses different arguments: sin and trifling with sin in word or jest for them are not convenient, i.e., not appropriate. What is appropriate for them is that which becometh saints. They have no consciousness henceforth of guilty secrets, nor even of doubtful acts and words. This is the actual service of God; this is a happy service: killing with a good will evil inclinations which we have determined and vowed to kill, carefully preserving, carefully gaining, all old, all new, ideas and habits which we have proved tend to holiness, or which we have reason to believe will help us still onward.
Archbishop Benson, Boy Life, p. 126.
Reference: Eph 5:6 .-F. Exton, Church of England Pulpit, vol. xiv., p. 64.
Eph 5:8 Light in the Lord.
I. "Ye were darkness." Assuredly these words ought not to apply to us at all in the same sense in which they applied to the Ephesians, brought into fellowship as we are at our baptisms with Him who is the Light no less than the Life of men and who illuminated them. They ought not to apply to us, and yet must not each of us set our seal to these words as in their measure only too true of him during all the time that he failed to realise to the full his baptismal privileges and the things which were freely given him of God? And if we are now light, is it any other than light in the Lord? We have tried, some of us, what it is to walk by some other light than His, in sparks of our own kindling, or following those foolish fires which, born of earth, can never guide to heaven, and on earth itself can only mislead and betray. We too have discovered that there is only one light for man, and that light is in Him who is Himself the true Light, which lighteth every man that cometh into the world.
II. If it be asked, What are the sins which the children of light are, so to speak, by their very name pledged to renounce, and what the graces which, by their very name, they are pledged to follow after? I should not hesitate to say that this name does, in the first place, exclude, or ought to exclude, on the part of them that bear it, all fraud, falsehood, trickery, untruthfulness in word or deed; does demand on their parts uprightness, sincerity, straightforwardness, and manly truthfulness of dealing as between man and his brother. You are children of light, and the vocation of the children of light is to remove the darkness, not to share it. This you must do, or if you fail to do it, be sure that a day is coming when the light into which you were called, but in which you refused to walk, shall reprove you and make manifest your deeds, that they were not wrought in God.
R. C. Trench, Sermons in Ireland, p. 133.
References: Eph 5:8 .-J. Armstrong, Parochial Sermons, p. 10; J. Fraser, Church of England Pulpit, vol. i., p. 189; Clergyman's Magazine, vol. vi., p. 142; Obbard, Plain Sermons, p. 134. Eph 5:8-10 .-E. Garbett, Experiences of the Inner Life, p. 127. Eph 5:8-32 .-Clergyman's Magazine, vol. iv., pp. 86, 88, 89.
Eph 5:9 The Fruit of Light.
We ought to read, "The Fruit of Light." It is all about light and darkness, as we see here. "Spirit" has been introduced instead of the word "light." The text should read, "The fruit of the light is in all goodness and righteousness and truth."
I. Christ is the revealed God. Me came into the world to brighten it. The true Light now shines; it has continued and spread; it is going all round the world. There is light in the book; there is no such book of light anywhere as the Bible. But God has not put the light in His book merely, but in His people, that are called lights in the world.
II. How does the light tell? Why, by its simple presence. It reproves and exposes the darkness just by its presence. It has no need to make an assault on the darkness and say, "I am opposed to you and going to put you out"; it just puts it out by existing. The light from above shines into the hearts of believers, and that light is to be exhibited to men in their characters, and dispositions, and lives. Three words are here used to describe the fruit of the light, that is to say, three aspects of the Christian character: the good; the right; the true. (1) Goodness. Of course it is a comprehensive term opposed to all evil, but especially to all malice. St. Paul obviously means here kindness in feeling and act: kindness in feeling, which we call benevolence; kindness in act or deed, which we call beneficence. We want this living inherent goodness in ourselves, and then ours will be good deeds, goodness which finds its loving outlet without difficulty in words or works or patient and unselfish kindness. (2) What is the second point? Righteousness. That is opposed to all crookedness and dishonesty, and it is inseparable from the highest types of goodness. This is the very strength of our religion: that it maintains the eternal rule of right and twines its tenderness and its hopefulness round about the immutable pillars of justice. (3) Truth. Of course this is opposed to lying, which is one of the works of darkness, and must be put away. God desires truth in the inward parts, and He knows that naturally we have not got it. He puts truth into our heart by putting Christ into it.
D. Fraser, Christian World Pulpit, vol. xvi., p. 344.
Reference: Eph 5:11 .-Homiletic Quarterly, vol. iii., p. 137.
Eph 5:13 The Light of God.
I. Light comes from God. God is light, and in Him is no darkness at all; and therefore He wishes to give light to His children. He willeth not that the least of them should be kept in darkness about any matter. Darkness is of the devil; and he who keeps any human soul in darkness, let his pretences be as reverent and as religious as they may, is doing the devil's work. True, there are errors of which we will not speak to the young, but they are not made by God; they are the works of darkness. Our duty is to teach the young what God has made, what He has done, what He has ordained, to make them freely partakers of whatsoever light God has given to us. Then, by means of that light, they will be able to reprove the works of darkness.
II. Under the influence of true science, God will no longer be looked upon, as He was in those superstitions which we call dark, as a proud, angry, capricious Being, as a stern Taskmaster, as One far removed from the sympathy of men, but as One of whom we may cheerfully say, Thy name be hallowed, for Thy name is Father; Thy kingdom come, for it is a Father's kingdom; Thy will be done, for it is a Father's will, and in doing Thy will alone men claim their true dignity of being the sons of God.
III. Our progress, alas! is not yet perfect. We still see through a glass darkly, and we are still too apt to impute to God Himself the darkness of these very hearts of ours in which He is so dimly mirrored. Let the dead bury their dead, and let us follow Christ. Believe indeed that He is the likeness of God's glory and the express image of God's person, and you will be safe from the dark dreams with which men ensnare diseased and superstitious consciences. Let them be. Light is stronger than darkness, love stronger than cruelty, perfect God stronger than fallen man, and the day shall come when all shall be light in the Lord.
C. Kingsley, Sermons for the Times, p. 160.
References: Eph 5:13 , Eph 5:14 .-C. Kingsley, National Sermons, p. 190. Eph 5:14 .-Spurgeon, Sermons, vol. xii., No. 716; R. W. Church, Church of England Pulpit, vol. vii., p. 233; H. W. Beecher, Christian World Pulpit, vol. xix., p. 213; Preacher's Monthly, vol. vi., p. 376; vol. viii., p. 227; C. J. Vaughan, Words of Hope, p. 137.
Eph 5:15 Christian Prudence.
I. We Christians were never meant to be remiss and insensible; Christ came to redeem and renew us in every legitimate faculty and every salutary use of it. It was never intended that the world should go onward in improvement and the Church should stand still. The redemption of Jesus Christ was wrought to comprehend man's whole nature and man's whole history; there is no lawful advance of mankind, no wholesome invention, which the Church may not include in its instruments for God's glory, and by neglecting which it does not lose space and power for its work, no symptom of the state of men's minds and of society which it ought not to turn to account for its high purposes.
II. We need to walk circumspectly both in belief and in practice. We have nothing to lose, but everything to gain, by more search, more light, more intelligence, surer ground. Every new discovery, every new good argument, will serve, not damage, Christ and His work. Here, then, let us walk circumspectly, not as fools, but as wise. Lament not, stand not aloof from, the questioning, searching spirit of the age; but take it and use it for good. In practice also we need many a circumspect walking as to both the good and the bad habits and influences around us. There are better things in life than being rich, than being powerful, than being notable. Measure thyself, not by thy wishes, but by thy graces; not by thine ambition, but by thy capacities. Strive to do what thou canst do well, and to serve when thou canst serve with a pure conscience; but aim not at duties which thou canst/never thoroughly perform, and at offices which thou canst not satisfactorily fill. If we are walking circumspectly, can we avoid hearing such voices as these sounding about us? If we are not fools, but wise, shall we not admit them to a place in our counsels and in the formation of our plans in life?
H. Alford, Quebec Chapel Sermons, vol. v., p. 136.
References: Eph 5:15 .-H. J. Wilmot-Buxton, The Life of Duty, vol. ii., p. 172; Church of England Pulpit, vol. xxi., p. 25; F. W. Farrar, In the Days of thy Youth, p. 110; J. Vaughan, Fifty Sermons, 2nd series, p. 203. Eph 5:15 , Eph 5:16 .-J. H. Evans, Thursday Penny Pulpit, vol. x., p. 353.
Eph 5:16-17 Redeeming the Time.
I. The words of the text in the English version have become proverbial, "Redeeming the time"; but the words of the original, although they would hardly bear to be differently translated, are even more expressive: buying up the opportunity; not missing anything of what the passing moment has to give. And if the call is significant, so also is the reason of the call: "because the days are evil." To some men the feeling that they have fallen on evil days has an enervating and paralysing effect. They spend their time in inquiring why the former days were better than these, or torment themselves and others with timorous apprehensions concerning the future. Not so reasoned, not so acted, the leaders of the early Christian congregation. Although "the days darkened round them, and the years;" although they thought that the world in which they lived was doomed to destruction, coming suddenly in an instant; yet this made to them only more imperative the duty of proclaiming the good news of the kingdom of heaven, of using this world as not abusing it, of living to the glory of God. And if the same spirit is amongst us still, making those who partake of it in any measure to be as He was in the world, it will be like a sharp goad within them, ever driving them onward to "redeem the time." It is true that as individuals severally we can do very little; but that is the reason why we should all together resolve to be up and doing, to awake and live.
II. The Apostle warns us that in order to redeem the time, to buy up the opportunity, we must seek to understand the problem of our age; in other words, we must ask what our Lord would have us do as Christians. We cannot err in thinking that God is calling us in this present age to diffuse as widely as possible every element of good; to draw class and class together, or rather to draw together man and man; to diffuse the treasure that was saved to us in the ark of the early Church; to bring all the rays of goodness and truth that shine upon us from the past or from distant lands into one focus, to harmonise them through a liberal application of the Spirit of Christ. Let us then make full use of the opportunity, and eagerly buy up the golden hours while they last, in the deeply grounded hope and faith that even this age may be made a means of blessing to the coming ages. The Christian aim and motive are not bounded by the horizon of time, and we believe that every true endeavour on the side of good, every right word and noble act, though it may fail of earthly continuance, though it may find no acceptance amongst men, has yet a place among the eternal things, and is of enduring value in the sight of God.
L. Campbell, The Christian Ideal, p. 223.
References: Eph 5:15-17 .-Clergyman's Magazine, vol. v., p. 31. Eph 5:15-21 .-Ibid., vol. ii., p. 302.
Eph 5:16 I. "The days are evil." They are felt to be so (1) on this account, for one thing: that they are subject to so many things which are out of men's power, independent of their will and control. They are liable to have so many untoward things happening to them, which no one can prevent or even foresee. (2) Another point of experience to the same effect is that the days are darkened by spectacles of evil, especially to persons of much moral and religious sensibility. (3) Men as individuals are forced to feel that their days are affected by the general evils of the times; and there is to each one more or less the share of the evils of mortal life: the bodily disorders and pains; the cares; the disappointments; the afflictive deprivations. (4) The uncertainty of our days may be regarded as in some respects an evil circumstance. (5) All the days partake of death.
II. "Redeeming the time." The evils incident to the days render it a very difficult thing effectually to redeem the time; they form a grand conspiracy to waste and devastate it, to seize and plunder it from us. But this all enforces so much the more the benefit, the obligation, the necessity, to redeem it. (1) To this end, it is of the highest importance that time should be a reality in our perception and estimate; that we should verify it as an actual something, like a substance to which we can attach a positive value, and see it as wasting or as improved as palpably as the contents of a granary or as one of the precious metals. (2) Another main thing towards redeeming the time is this: to keep in mind certain important purposes or objects that absolutely must be attained. Nothing short of the redemption of the soul is the true and effectual redemption of time, and this object gives the supreme rule for the redeeming of time. Let us apply this rule, and implore the Divine Spirit to make its authority irresistible upon us.
J. Foster, Lectures, vol. ii., p. 93.
References: Eph 5:16- W. Baird, The Hallowing of our Common Life, p. 6; H. J. Wilmot-Buxton, The Life of Duty, p. 45; Homilist, vol. vi., p. 55; Clergyman's Magazine, vol. ix., p. 153; Homiletic Quarterly, vol. ii., p. 126; M. Nicholson, Redeeming the Time, p. 1.
Eph 5:17 Christian Discernment of God's Will.
I. The great thing after which an intelligent Christian should strive as his daily guide in life is, not a diplomatic reference to the literal text of Scripture, still less to this or that tenet or watchword of a party or system, but a large measure of the spirit which was in Christ-the spirit of love, and of power, and of a sound mind, that he should walk and live not a fettered man, subject to a few forms of words never perhaps examined as to their true sense, but a free man, consulting and judging and determining for himself by the help of God's word, ready, in case of emergency or difficulty, to act on his own behalf, for the good of others, and for God's glory in all, without that hesitation which sacrifices opportunity, without that scrupulousness which is the death of energy and the worst omen for success; that he should be able to fulfil, at all the turns and occasions of life, that Scripture command, the very secret of all real action and abiding good, "Whatsoever thine hand findeth to do, do it with thy might."
II. Let us not be unwise, but understanding what the will of the Lord is, as regards our fellow-countrymen. They want the means of grace; let us be wise in time, and supply them. It is our duty to cast aside all punctilious adherence to conventionalities which will repulse them and to try every expedient which God has placed in our power to bring the Gospel of Christ under their notice. We know it to be the only remedy for their social and moral ends; let us be eager and in earnest in applying that remedy.
H. Alford, Quebec Chapel Sermons, p. 80.
References: Eph 5:17 .-T. Arnold, Sermons, vol. ii.,p. 190. Eph 5:17 , Eph 5:18 .-W. B. Pope, Sermons, p. 231.
Eph 5:18 Christianity and Temperance.
St. Paul here contrasts two kinds of excitement. God does not love the sort of languid and lazy being which nothing stirs, and nothing stimulates. Excitement has its place in the Christian system. That flow and rush of the natural spirits which is so dear to youth and health, finding expression alike in the games of the boy and in the recreations of the man, is not in itself a wrong thing. The Gospel of our Lord Jesus Christ makes room for it.
I. St. Paul introduces the particular precept of the text in subordination to two others. One is the precept of charity, and the other is the precept of purity. St. Paul knew how to keep the proportion of Christian morals as well as of Christian doctrines, and never misplaced and never exaggerated in the enumeration or in the enforcement of particular vices and virtues. At last he reaches the text, which comes in as an example of that circumspect and accurate walking, "not as fools, but as wise," which suits those who live, as we all live, in evil days, that is, days of great peril, arising out of strong temptation: "And be not drunk with wine, wherein is excess."
II. In fighting against drunkenness, we fight against vice of every kind and of all kinds. The war which lames one antagonist is virtually the war against a legion. We must be filled with the Spirit. Of all the treasures of the Church in this age surely this is the greatest and the most prevailing; and surely of all the crimes of this age the greatest is not the disregard of Christ the Propitiator, but the neglect of the Holy Ghost the Comforter. How faint and intermittent are our prayers for the Spirit; how feeble and how vacillating is our hold upon His presence. We would force ourselves back into the days of Christ's flesh, or at the best we would sit for ever at the foot of the cross or at the mouth of the rich man's tomb, closed, sealed, and watched. We will not live in the light of the great Easter, and we will not bask in the sunshine of the great Pentecost, and therefore it is that we live this half-life, downcast, disconsolate, and sin-bound, and never listen to the experience which tells of the Spirit of life in Christ Jesus setting us free from the law of sin and death.
C. J. Vaughan, Christian World Pulpit, vol. xx., p. 308.
References: Eph 5:18 .-J. H. Evans, Thursday Penny Pulpit, vol. x., p. 589; Homilist, 3rd series, vol. viii., p. 163. Eph 5:19 .-F. W. Farrar, Christian World Pulpit, vol. xx., p. 305; Ibid., Church of England Pulpit, vol. xiv., p. 121; H. W. Beecher, Christian World Pulpit, vol. ii., p. 56.
Eph 5:20 I. The duty of giving thanks is that duty which of all others may be declared natural to man, and which can be declined by none but those whose dispositions almost prove themselves not human. Men are capable of gratitude and well accustomed to give it expression, but, through some mysterious blindness or perverseness, they overlook or deny the prime Benefactor, and, recognising not His hand, they give Him no praise. There are two reasons to be given for this phenomenon. (1) The first is the practical atheism which loses sight of a First Cause, and idolises second causes; the second is the repugnance there is in our nature to own itself dependent.
II. The duty of thanksgiving becomes still more evident when we consider the subject matter of gratitude. Look (1) at the small or everyday mercies. There is no stronger evidence of human littleness than the disposition to overlook this or that thing as little. God cannot give what is small; He can give nothing which required not Christ's blood as its purchase money. And shall a favour which was worth the Crucifixion, a favour which Deity could not have granted unless Deity had taken flesh-shall this be defined as small by our narrow arithmetic? (2) We also owe God thanks for what men count evils. The advantages of affliction are so many and great, affliction serving as medicine to the soul, and medicine being so needful to souls diseased with sin, that we have reason, not only to be content, but to rejoice in all the crosses and vexations with which we meet. Let a man be renewed by the Holy Ghost, and he will not fail, if visited by troubles, to believe and feel that "all things work together for good," and therefore to class afflictions amongst benefits.
H. Melvill, Penny Pulpit, No. 2204.
The Duty of Thankfulness in all Things.
I. Each person has some one particular trial under which he is not disposed to be thankful, but secretly to complain. He is inclined to think that this trouble or trial is of all others that which is the most difficult for him to bear, that any other than that which oppresses him he could bear with patience. It is very likely the case that the trial which he labours under is indeed of all others the severest to him.. The most obvious reason why our heavenly Father sends any trial or affliction upon us is, doubtless, often this: to draw our hearts off from the world and to fix them more upon Himself. The point, therefore, in which He is most likely to disappoint, and therefore to distress, each one of us is that on which our worldly hearts are most set, for there our particular danger most lies. Many are the cases of this kind in which we may see that the trial which is put upon us may indeed be the very hardest for us to bear with thankfulness. We must make such trials a subject of prayer, and if we continue to do this, praying that God's will may be done in us, and not our own, they will at length become subjects of praise also. If we had nothing to lament, we should have nothing to desire.
II. As far as this world is in our hearts, we may well go mourning and disquieted all our days, and see in all things great and small and in all persons matter of complaint; and if we live in this temper, doubtless we shall die in it, and if we die in it, we shall be no company for happy angels, but rather for unhappy and lost spirits, for of him who loves the world we know that the love of the Father is not in him. It may be said that a thankful spirit is a happy spirit; but this temper is required of us, both because this thankfulness is in itself a great duty to our heavenly Father, and because we shall never be able to fulfil our great and important duties to God and our neighbour without it.
Plain Sermons by Contributors to "Tracts for the Times," vol. vii., p. 217.
I. That many things are occasions of thankfulness to God all will naturally allow, but that in Jesus Christ we are to give thanks for all things and at all times sounds almost strange in our ears, and we too little consider how very certain and how very important this duty is. If we will only remember what it is that all true religion consists in, as set before us in the Bible, we shall perceive how very necessary a part of it is thankfulness, not as an occasional feeling, or to be called forth by particular circumstances only, but for all things and at all times. Every Christian is required to love God with all his heart, and soul, and strength, and he who does this, or sincerely endeavours to do so, will be thankful, not merely for one thing only that God sends, and murmur at another, but will be thankful for all things that his heavenly Father is pleased to give him. For this is the very nature of love; he who loves another will receive anything from him, not weighing the value of the gift, but receiving it with welcome because it comes from him he loves. And the love of God implies the fullest confidence and rest in His infinite goodness and a full assurance that He ever gives that which is best for us.
II. If we consider all religion to consist in faith, we must still come to the same conclusion. And if there is any misgiving, any difficulty, any impossibility, of being cured and benefited by Him, it is on account of our want of faith. So far, therefore, as we have this faith, it is very evident that we shall give thanks for all things at all times. No Christian can have life without this love of God and this faith in Him, and no one can have this love and faith without being always thankful; and, therefore, every Christian must be always thankful. No one can be truly thankful but he who is humble; and we cannot be humble unless we mourn constantly for our sins. Let us give thanks to God always for all things, not only for the daily comforts which He showers down upon us, but, above all, giving Him thanks for His fatherly chastisements.
Plain Sermons by Contributors to "Tracts for the Times," vol. vii., p. 211.
References: Eph 5:20 .-Spurgeon, Sermons, vol. xix., No. 1094; W. V. Robinson, Christian World Pulpit, vol. xxix., p. 13; J. Edmunds, Sixty Sermons, p. 406. Eph 5:22-24 .-J. H. Evans, Thursday Penny Pulpit, vol. xi., p. 17.
Eph 5:22-31 On Marriage.
I. Consider how the earthly and the heavenly views of Christian marriage which the Apostle presents to us are thoroughly one, and cannot be separated. It was an old delusion that the Christian who wished to give himself up to the influences of the Spirit, to obtain the salvation of his soul, and to win even in this life something higher than its transitory things, could do no better than to withdraw himself as far as possible from this world and to flee at once from its pleasures and its business, its sufferings and its cares. From this delusion arose a long-continued and mistaken idea of looking on the holy state of matrimony. How very far is this delusion from being sanctioned by the Apostle's words. For when he points to the connection between Christ and the Church, is that union in any sense identified with a morbid contemplative life? Must it not have cost the Lord toil to take captive all these thousands? It is only in common, social life that men's happiness and well-being have room to grow, and only by a judicious division of work that each becomes distinctly conscious of his own powers; and so also it is only through this Divine arrangement that we find out what special gifts the Spirit of God has created in each family, and both husband and wife, earnestly working together at their everyday duty, at once find out what is their own work and enjoy their work in the vineyard of the Lord.
II. While there is in these two sides of marriage a great apparent dissimilarity, it is needful that we be convinced that even this dissimilarity resolves itself into the most perfect likeness. Look, first, at the dissimilarity. When the Apostle says husbands are to love their wives as Christ loved the Church, we know that this is a love which not only permits, but requires, love in return, seeing how constantly we are exhorted to love Him who has so greatly loved us; but we know also that it is, from another point of view, a love that is raised far above all reciprocal love, seeing that the Church cannot in any way repay Christ, her Redeemer, and can do nothing for Him, but only go on receiving from Him a more and more complete redemption. Now if, in the same way, the wife can do nothing for her husband, but be always receiving from him, then the wife is in a bad case as regards the husband, and the woman is always at a disadvantage. But let us remember that it is impossible for a comparison between Christ and men to apply at every point; and of course the relation of wife to her husband cannot in every particular present a parallel to that of the Church to Christ. Christ loved the Church, and gave Himself for her, that He might sanctify her; the husband is to take this self-sacrificing love as his example, gladly returning from his wider circle in the busy world to the quiet of his fireside, there to share with the wife of his heart all that is purifying or elevating in what he has met or done or felt. And thus in their life together will be more and more fully realised that which is only promised to the Church in her relation to Christ in the distant future, that we shall be like Him, because we shall see Him as He is, as the wife, without leaving her quiet, modest sphere, becomes ever more like her husband, because she both understands and influences him in all his ways and actions.
F. Schleiermacher, Selected Sermons, p. 130.
References: Eph 5:22-31 .-W. E. Colles, Christian World Pulpit, vol. ix., p. 99. Eph 5:23 .-J. Irons, Thursday Penny Pulpit, vol. vii., p. 265. Eph 5:25 .-G. E. L. Cotton, Sermons to English Congregations in India, p. 44; H. P. Hughes, Christian World Pulpit, vol. xxxv., p. 266.
Eph 5:25-27 I. The love of Christ. None of us, it is truly said, is a stranger to this master emotion of the human soul. Flowing through the earth like streams amid desert sands, shining in life's darkest nights like stars in a wintry sky, throwing its bright bow over every cloud of fortune, this world owes to love more than to anything else what blessedness it enjoys. Life without it would not be worth the having; and without it, though we had a house, and that house a palace, we could not have a home. In human love we see much to admire, but in that of God there is a something that eludes our grasp when we endeavour to fathom it, and which baffles our conception as we try to find it out. God only knows the love of God.
II. The practicalness of Christ's love. He not only loved the Church, but He gave Himself for her. It is an easy thing to make great profession of affection; it is quite another thing to carry out and prove our profession. Christ was not only a Preacher, but a Sacrifice.
III. The sublime design of His love: "That He might sanctify and cleanse His Church with the washing of water by the word, and that He might present it to Himself a glorious Church." Christ loved the world before ever there was a Church in it, and determined, out of the very ruins of the Fall, to build up for Himself a temple worthy of being inhabited by Himself. He saw the resplendent future to which she was heir by His grace, and so He loved the Church. (1) The Divine Spirit is the efficient cause of this cleansing, but the word or the Gospel is the instrumental cause; the Spirit accomplishes His work of cleansing by means of the truth. (2) That He might present her to Himself a glorious Church-glorious in her position, immunities, and honour, not having a spot, for the redeemed shall be without fault before the throne. No wrinkle of decay shall mar her countenance, or blemish of sin.
J. W. Atkinson, Penny Pulpit, New Series, No. 976.
References: Eph 5:25-27 .-Spurgeon, Sermons, vol. xi., No. 628; Ibid., Evening by Evening, p. 80; W. Landels, Christian World Pulpit, vol. vii., p. 376; G. Brooks, Five Hundred Outlines, p. 13; Sermons on the Catechism, pp. 184, 197; J. H. Evans, Thursday Penny Pulpit, vol. xi., p. 101. Eph 5:27 .-Parker, Cavendish Pulpit, p. 95. Eph 5:30 .-Spurgeon, Sermons, vol. xx., No. 1153; G. Brooks, Five Hundred Outlines, p. 101. Eph 5:31 .-W. Braden, Christian World Pulpit, vol. vi., p. 353.
Eph 5:32 Sacramental Mysteries.
I. The question of baptismal grace-when it is conferred, or the conditions upon which it is conferred at all; the manner in which the body and blood of Christ are really and indeed taken and received by the faithful in the Lord's Supper; the nature of that union which consequently takes place between Christ and the soul-all this is veiled and shrouded. We have no reason to believe that God intended these things to be exactly defined; we have no warrant, even if we had ideas, to deal with things so exquisitely pure and intensely spiritual. Why wish to take them out of the regions of pure faith? And yet man and man's tribunals are called upon to reduce these matters to the exactness of a science, and clothe them in terms which shall carry along with them a legal criticism.
II. Mark one or two aspects in which marriage shadows out Christ and the Church. The bride surrenders all her property to the man, and hence calls nothing her own; the bride submits her dependence to the man, calling him lord and master. Her very life from that moment runs in his; and, according to the strictness of law, she can have no private right, she can hold no separate existence, she loses herself, and lives only in her husband: while, on the other hand, he undertakes for her in all things. She bears his name; she claims his love; she shares his property: he represents her before the world; he is responsible to pay all her debts; he provides her all she wants. So Christians have no independence, but find it far happier to lean only upon Christ; they cannot order their own steps, but it is far belter that Christ should order them for them. He steps forward as their Representative; their place is at His side; their home is in His happiness. Far from heaven they can never be, for they can never be divided from Him; and His word has gone forth in covenant love that where He is they shall be for ever and for ever.
J. Vaughan, Fifty Sermons, 1874, p. 41.
References: Eph 5:32 .-A. G. Maitland, Christian World Pulpit, vol. ix., p. 398; H. Melvill, Penny Pulpit, No. 2624. Eph 6:1 .-J. H. Evans, Thursday Penny Pulpit, vol. xi., p. 149. Eph 6:1 , Eph 6:2 .-W. Braden, Christian World Pulpit, vol. vi., p. 408.
1. Be ye therefore followers. The same principle is followed out and enforced by the consideration that children ought to be like their father. He reminds us that we are the children of God, and that therefore we ought, as far as possible, to resemble Him in acts of kindness. It is impossible not to perceive, that the division of chapters, in the present instance, is particularly unhappy, as it has made a separation between parts of the subject which are very closely related. If, then, we are the children of God, we ought to be followers of God. Christ also declares, that, unless we shew kindness to the unworthy, we cannot be the children of our heavenly Father.
“Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you; that ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.”
(Mat 5:44.) (153)
(153) “To institute an action against one who has injured us is human; not to take revenge on him is the part of a philosopher; but to compensate him with benefits is divine, and makes men of earth followers of the Father who is in heaven.” — Clem. Ep., quoted by Eadie.
2. And walk in love as Christ also hath loved us. Having called on us to imitate God, he now calls on us to imitate Christ, who is our true model. We ought to embrace each other with that love with which Christ has embraced us, for what we perceive in Christ is our true guide.
And gave himself for us. This was a remarkable proof of the highest love. Forgetful, as it were, of himself, Christ spared not his own life, that he might redeem us from death. If we desire to be partakers of this benefit, we must cultivate similar affections toward our neighbors. Not that any of us has reached such high perfection, but all must aim and strive according to the measure of their ability.
An offering and a sacrifice to God of a sweet smelling savor. While this statement leads us to admire the grace of Christ, it bears directly on the present subject. No language, indeed, can fully represent the consequences and efficacy of Christ’s death. This is the only price by which we are reconciled to God. The doctrine of faith on this subject holds the highest rank. But the more extraordinary the discoveries which have reached us of the Redeemer’s kindness, the more strongly are we bound to his service. Besides, we may infer from Paul’s words, that, unless we love one another, none of our duties will be acceptable in the sight of God. If the reconciliation of men, effected by Christ, was a sacrifice of a sweet smelling savor, (154) we, too, shall be “unto God a sweet savor,” (2. o 2:15,) when this holy perfume is spread over us. To this applies the saying of Christ,
“Leave thy gift before the altar, and go and be reconciled to thy brother.” (Mat 5:24.)
(154) “The offering, in being presented to God, was meant to be, and actually was, a sweet savor to Him. The phrase is based on the peculiar sacrificial idiom of the Old Testament. (Gen 8:21; Lev 1:9.) It is used typically in 2. o 2:14, and is explained and expanded in Phi 4:18 — ‘a sacrifice acceptable, well-pleasing to God.’ The burning of spices or incense, so fragrant to the Oriental senses, is figuratively applied to God.” — Eadie.
3. But fornication. This chapter, and the Col 3:0, contain many parallel passages, which an intelligent reader will be at no loss to compare without my assistance. Three things are here enumerated, which the apostle desires Christians to hold in such abhorrence, that they shall not even be named, or, in other words, shall be entirely unknown among them. By uncleanness he means all base and impure lusts; so that this word differs from fornication, only as the whole class differs from a single department. The third is covetousness, which is nothing more than an immoderate desire of gain. To this precept he adds the authoritative declaration, that he demands nothing from them but that which becometh saints, — manifestly excluding from the number and fellowship of the saints all fornicators, and impure and covetous persons.
4. Neither filthiness. To those three — other three are now added. By filthiness I understand all that is indecent or inconsistent with the modesty of the godly. By foolish talking I understand conversations that are either unprofitably or wickedly foolish; and as it frequently happens that idle talk is concealed under the garb of jesting or wit, he expressly mentions pleasantry, — which is so agreeable as to seem worthy of commendation, — and condemns it as a part of foolish talking The Greek wordεὐτραπελία is often used by heathen writers, in a good sense, for that ready and ingenious pleasantry in which able and intelligent men may properly indulge. But as it is exceedingly difficult to be witty without becoming satirical, and as jesting itself carries in it a portion of conceit not at all in keeping with the character of a godly man, Paul very properly dissuades from this practice. (155) Of all the three offenses now mentioned, Paul declares that they are not convenient, or, in other words, that they are inconsistent with Christian duty.
But rather grace. Others render it giving of thanks; but I prefer Jerome’s interpretation. With the vices which had been formerly mentioned it was proper that Paul should contrast something of a general character, displaying itself in all our communications with each other. If he had said, “While they take pleasure in idle or abusive talk, do you give thanks to God,” the exhortation would have been too limited. The Greek word, εὐχαριστία, though it usually signifies Thanksgiving, admits of being translated Grace. “All our conversations ought to be, in the true sense of the words, sweet and graceful; and this end will be gained if the useful and the agreeable are properly mingled.”
(155) “He doth not condemn the innocent pleasantries and mirth of a cheerful conversation; but that kind of obscene discourse which we mean by the French expression of double entendre ; when men, for the sake of merriment and sport, convey lewd sentiments and thoughts to others, under chaste and cleanly expressions. This seems to be the proper meaning of the word εὐτραπελία, jesting, in this place. The original sense of it is, ‘an artfully turned discourse.’ And accordingly it is used either in a good sense, to denote proper wit; or in a bad sense, to signify any kind of lewd and scurrilous discourse, that artfully conveys an ill meaning. And as it is here joined with ‘filthiness and foolish talking,’ it is plain that the apostle intended by it such ambiguous forms of speech as are intended to raise mirth by dishonest and corrupt meanings.” — Chandler.
5. For this ye know. If his readers were at all captivated by the allurements of those vices which have been enumerated, the consequence would be that they would lend a hesitating or careless ear to his admonitions. He determines, therefore, to alarm them by this weighty and dreadful threatening, that such vices shut against us the kingdom of God. By appealing to their own knowledge, he intimates that this was no doubtful matter. Some might think it harsh, or inconsistent with the Divine goodness, that all who have incurred the guilt of fornication or covetousness are excluded from the inheritance of the kingdom of heaven. But the answer is easy. Paul does not say that those who have fallen into those sins, and recovered from them, are not pardoned, but pronounces sentence on the sins themselves. After addressing the Corinthians in the same language, he adds:
“And such were some of you; but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God.”
(1. o 6:11.)
When men have repented, and thus give evidence that they are reconciled to God, they are no longer the same persons that they formerly were. But let all fornicators, or unclean or covetous persons, so long as they continue such, be assured that they have no friendship with God, and are deprived of all hope of salvation. It is called the kingdom of Christ and of God, because God hath given it to his Son that we may obtain it through him.
Nor covetous man, who is an idolater. “Covetousness,” as he says in another place, “is idolatry,” (Col 3:5,) — not the idolatry which is so frequently condemned in Scripture, but one of a different description. All covetous men must deny God, and put wealth in his place; such is their blind greediness of wretched gain. But why does Paul attribute to covetousness alone what belongs equally to other carnal passions? In what respect is covetousness better entitled to this disgraceful name than ambition, or than a vain confidence in ourselves? I answer, that this disease is widely spread, and not a few minds have caught the infection. Nay, it is not reckoned a disease, but receives, on the contrary, very general commendation. This accounts for the harshness of Paul’s language, which arose from a desire to tear from our hearts the false view.
6. Let no man deceive you. There have always been ungodly dogs, (156) by whom the threatenings of the prophets were made the subject of merriment and ridicule. We find such characters in our own day. In all ages, indeed, Satan raises up sorcerers of this description, who endeavor by unholy scoffs to escape the Divine judgment, and who actually exercise a kind of fascination over consciences not sufficiently established in the fear of God. “This is a trivial fault. Fornication is viewed by God as a light matter. Under the law of grace God is not so cruel. He has not formed us so as to be our own executioners. The frailty of nature excuses us.” These and similar expressions are often used by the scoffers. Paul, on the contrary, exclaims that we must guard against that sophistry by which consciences are ensnared to their ruin.
For because of these things cometh the wrath of God. If we consider the present tense to be here used, agreeably to the Hebrew idiom, for the future, these words are a threatening of the last judgment. But I agree with those who take the word cometh in an indefinite sense, — the word of God usually cometh, — as reminding them of the ordinary judgments of God which were executed before their own eyes. And certainly, if we were not blind and slothful, there are sufficiently numerous examples by which God testifies that he is the just avenger of such crimes, — examples of the pouring out of divine indignation, privately against individuals, and publicly against cities, and kings, and nations.
Upon the children of disobedience, — upon unbelievers or rebels. This expression must not be overlooked. Paul is now addressing believers, and his object is not so much to present alarming views of their own danger, as to rouse them to behold reflected in wicked men, as in mirrors, the dreadful judgments of God. God does not make himself an object of terror to his children, that they may avoid him, but does all that can be done in a fatherly manner, to draw them to himself. They ought to learn this lesson, not to involve themselves in a dangerous fellowship with the ungodly, whose ruin is thus foreseen.
(156) “Mastins.” “Mastiffs.”
8. For ye were once darkness. The precepts which immediately follow derive greater weight from the motives with which they are mingled. Having spoken of unbelievers, and warned the Ephesians not to become partakers of their crimes and their destruction, he argues still further, that they ought to differ widely from the life and conduct of those men. At the same time, in order to guard them against ingratitude to God, he refreshes their remembrance of their own past life. “You ought,” he says, “to be very different persons from what you formerly were; for out of darkness God hath made you light.” Darkness is the name here given to the whole nature of man before regeneration; for, where the brightness of God does not shine, there is nothing but fearful darkness. Light, again, is the name given to those who are enlightened by the Spirit of God; for immediately afterwards in the same sense, he calls them children of light, and draws the inference, that they ought to walk in light, because by the mercy of God they had been rescued from darkness. Observe here, we are said to belight in the Lord, because, while we are out of Christ, all is under the dominion of Satan, whom we know to be the Prince of darkness.
9. For the fruit of the light. (157) This parenthesis is introduced, to point out the road in which the children of light ought to walk. A complete description is not given, but a few parts of a holy and pious life are introduced by way of example. To give them a general view of duty, their attention is again directed to the will of God. Whoever desires to live in a proper and safe manner, let him resolve to obey God, and to take his will as the rule. To regulate life entirely by his command is, as he says in another Epistle, a reasonable service, (Rom 12:1,) or, as another inspired man expresses it, To obey is better than sacrifice. (1. a 15:22.) I wonder how the word Spirit (πνεὐματος) has crept into many Greek manuscripts, as the other reading is more consistent, — the fruit of the light Paul’s meaning indeed is not affected; for in either case it will be this, that believers must walk in the light, because they are “children of the light.” This is done, when they do not live according to their own will, but devote themselves entirely to obedience to God, — when they undertake nothing but by his command. Besides, such obedience is testified by its fruits, such as goodness, righteousness, and truth.
(157) The English version reads, The fruit of the Spirit; Calvin’s, The fruit of light. Without attempting, in a brief note, to balance the various readings, it may be proper to mention, that, instead of πνεύματος, (of the Spirit,) many Greek manuscripts have θωτὸς, (of the light,) and the latter reading has been adopted by Griesbach. — Ed
11. And have no fellowship. As “the children of light” dwell amidst the darkness, or, in other words, in the midst of “a perverse and crooked generation,” (Deu 32:5,) — there is good reason for warning them to keep themselves apart from wicked actions. It is not enough that we do not, of our own accord, undertake anything wicked. We must beware of joining or assisting those who do wrong. In short, we must abstain from giving any consent, or advice, or approbation, or assistance; for in all these ways we have fellowship. And lest any one should imagine that he has done his duty, merely by not conniving, he adds, but rather reprove them. (158) Such a course is opposed to all dissimulation. Where a manifest offense is committed against God, every man will be eager to vindicate himself from any share in the guilt, but very few will guard against connivance; nearly all will practice some kind of dissimulation. But rather than the truth of God shall not remain unshaken, let a hundred worlds perish.
The wordἐλέγχειν, which is translated reprove, answers to the metaphor of darkness; for it literally signifies to drag forth to the light what was formerly unknown. As ungodly men flatter themselves in their vices, (Psa 36:2,) and wish their crimes to be concealed, or to be reckoned virtues, Paul enjoins that they shall be reproved. He calls them unfruitful; because they not only do no good, but are absolutely hurtful.
(158) “Most expositors supply αὐτοὺς, meaning the doers of the works; and they render ἐλέγχετε, reprove, viz., by wholesome correction. This, however, is so harsh, that it is better (with Theodoret, the Pesch. Syr., Wakefield, Schleusner, Photius, and Wahl) to supply αὐτὰ, that is, ἔργα τοῦ σκότους, and to interpret ἐλέγχετε ‘bring to the light, and evince their evil nature,’ namely, by shewing in contrast the opposite virtues. This sense is required by verse 13, with which the present closely connects; and so ἐλέγχω is used both in the Scriptural and Classical writers.” — Bloomfield.
12. Which are done by them in secret. This shews the advantage of reproving the ungodly. If they do but escape the eyes of men, there is no crime, however shocking to be mentioned, which they will not perpetrate. To use a common proverb, “Night has no shame.” What is the reason of this? Sunk in the darkness of ignorance, they neither see their own baseness, nor think that it is seen by God and by angels. But let the torch of God’s word be brought forward, and their eyes are opened. Then they begin to blush and be ashamed. By their advices and reproofs the saints enlighten blind unbelievers, and drag forth from their concealment to the light of day those who were sunk in ignorance.
When unbelievers keep the doors of their houses shut, and withdraw from the view of men, it is a shame even to speak of the baseness and wickedness with which they rush into all manner of licentiousness. Would they thus lay aside all shame, and give loose reins to their passions, if darkness did not give them courage, — if they did not entertain the hope that what is hidden will pass unpunished? But do you, by reproving them, bring forward the light, that they may be ashamed of their own baseness. Such shame, arising from an acknowledgment of baseness, is the first step to repentance.
“If there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; and thus are the secrets of his heart made manifest; and so, falling down on his face, he worships God” (1. o 14:24.)
It may be thought that the word is used here in an unusual acceptation. Erasmus, by substituting another word forreprove, has destroyed the whole meaning; for Paul’s object is to shew that it will not be without advantage if the works of unbelievers are reproved.
13. But when all things are reproved. As the participle, (φανερούμενον,) which is translated,that which doth make manifest, is in the middle voice, it admits either of a passive or active signification. It may be either rendered, that which is made manifest, or that which doth make manifest. If the passive signification, which is followed by the ancient translator, be preferred, the word light will denote, as formerly, that which gives light, and the meaning will be, that evil works, which had been concealed, will stand out to public view, when they have been made manifest by the word of God: If the participle be taken actively, there will still be two ways of expounding it: 1. Whatever manifests is light; 2. That which manifests anything or all things, is light; taking the singular as put for the plural number. There is no difficulty, as Erasmus dreaded, about the article; for the apostles are not in the habit of adhering very strictly to rule about placing every article, and even among elegant writers this mode of using it would be allowable. The context appears to me to shew clearly that this is Paul’s meaning. He had exhorted them to reprove the evil works of unbelievers, and thus to drag them out of darkness; and he now adds, that what he enjoins upon them is the proper business of light — to make manifest It is Light, he says, which makes all things manifest; and hence it followed that they were unworthy of the name, if they did not bring to light what was involved in darkness.
14. Wherefore he saith. Interpreters are at great pains to discover the passage of Scripture which Paul appears to quote, and which is nowhere to be found. I shall state my opinion. He first exhibits Christ as speaking by his ministers; for this is the ordinary message which is every day delivered by preachers of the gospel. What other object do they propose than to raise the dead to life?
“The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live”
(Joh 5:25.)
Let us now attend to the context. “Unbelievers,” Paul had said, “must be reproved, that, being brought forth to the light, they may begin to acknowledge their wickedness.” He therefore represents Christ as uttering a voice which is constantly heard in the preaching of the gospel,
Arise, thou that sleepest. The allusion, I have no doubt, is to the prophecies which relate to Christ’s kingdom; such as that of Isaiah,
“Arise, shine; for thy light is come, and the glory of Jehovah
is risen upon thee” (Isa 60:1.)
Let us therefore endeavor, as far as lies in our power, to rouse the sleeping and dead, that we may bring them to the light of Christ.
And Christ shall give thee light. This does not mean that, when we have risen from death to life, his light begins to shine upon us, as if our performances came before his grace. All that is intended is to show that, when Christ enlightens us, we rise from death to life, — and thus to confirm the former statement, that unbelievers must be recovered from their blindness, in order to be saved. Instead ofἐπιφαύσει, he shall give light, some copies readἐφάψεται, he shall touch; but this reading is an evident blunder, and may be dismissed without any argument. (159)
(159) “The various spellings of the verb, and the change of φ into ψ, have arisen from inadvertence. This variation is as old as the days of Chrysostom; for he notices it, and decides for the common reading. The verb itself occurs nowhere else in the New Testament, though it is once found in the ‘Acts of Thomas,’ section 34. That light from Christ flashes upon the awakened and resuscitated; nay, it awakens and resuscitates them. As it streams upon the dead, it startles them into life. It illuminates every topic on which a sinner needs information, with a pure, steady, and mellowed radiance.” — Eadie.
15. See then. If believers must not neglect to drive away the darkness of others by their own brightness, how much less ought they to be blind as to their own conduct in life? What darkness shall conceal those on whom Christ, the Sun of righteousness, has arisen? Placed, as it were, in a crowded theater, they ought to live under the eye of God and of angels. Let them stand in awe of these witnesses, though they may be concealed from the view of all mortals. Dismissing the metaphor of darkness and light, he enjoins them to regulate their life circumspectly as wise men, (160) who have been educated by the Lord in the school of true wisdom. Our understanding must shew itself by taking God for our guide and instructor, to teach us his own will.
(160) “In μὴ ὡς ἄσοφοι ἀλλ ᾿ ὡς σοφοὶ we have an antithetical parallelism, (such as is found in the Classical as well as the Scriptural writers,) where, for emphasis’ sake, a proposition is expressed both affirmatively and negatively, as in Joh 1:20, ὡμολόγησε καὶ οὐκ ἠρνήσατο, ‘he confessed and denied not.’ By ἄσοφοι, and σοφοὶ are meant the persons just before denoted by κότος and φῶς, and, a little after, termed ἄφρονες and συνίεντες, by a frequent Hebrew idiom, whereby Wisdom stands for Virtue, and Folly for Vice” — Bloomfield.
16. Redeeming the time. By a consideration of the time he enforces his exhortation.The days are evil. Everything around us tends to corrupt and mislead; so that it is difficult for godly persons, who walk among so many thorns, to escape unhurt. Such corruption having infected the age, the devil appears to have obtained tyrannical sway; so that time cannot be dedicated to God without being in some way redeemed. And what shall be the price of its redemption? To withdraw from the endless variety of allurements which would easily lead us astray; to rid ourselves from the cares and pleasures of the world; and, in a word, to abandon every hinderance. Let us be eager to recover it in every possible way, and let the numerous offenses and arduous toil, which many are in the habit of alleging as an apology for indolence, serve rather to awaken our vigilance.
17. Wherefore be ye not unwise. He whose
“delight is in the law of the Lord, and who meditates in it day and night,”
(Psa 1:2,)
will triumph over every obstacle which Satan can oppose to his progress. Whence comes it that some wander, others fall, others strike against a rock, others go away, — but because we allow ourselves to be gradually blinded by Satan, and lose sight of the will of God, which we ought constantly to remember? And observe, that Paul defines wisdom to be, understanding what the will of the Lord is
“How shall a young man,” says David, “direct his way? By attending to thy word, O Lord.” (Psa 119:9.)
He speaks of youths, but it is the same wisdom which belongs to old men.
18. And be not drunk with wine. When he enjoins them not to be drunk, he forbids excessive and immoderate drinking of every description. “Be not intemperate in drinking.”
In which (161) is lasciviousness. The Greek wordἀσωτία, which is translated “lasciviousness,” points out the evils which arise from drunkenness. I understand by it all that is implied in a wanton and dissolute life; for to translate it luxury, would quite enfeeble the sense. The meaning therefore is, that drunkards throw off quickly every restraint of modesty or shame; that where wine reigns, profligacy naturally follows; and consequently, that all who have any regard to moderation or decency ought to avoid and abhor drunkenness.
The children of this world are accustomed to indulge in deep drinking as an excitement to mirth. Such carnal excitement is contrasted with that holy joy of which the Spirit of God is the Author, and which produces entirely opposite effects. To what does drunkenness lead? To unbounded licentiousness, — to unbridled, indecent merriment. And to what does spiritual joy lead, when it is most strongly excited? (162)
(161) “The antecedent to ᾧ is not οἴνος, but the entire clause — ‘in which vicious inebriety there is profligacy.’ The term, if it be derived from α privative and σώζω, is the picture of a sad result. The adjective ἄσωτος is used by the classics to signify one who is, as we say, ‘past redemption.’ The adverb ἀσώτὠς is used of the conduct of the prodigal son in the far country. (Luk 15:13.)” — Eadie.
(162) “This is a pleasant kind of drunkenness, which stimulates you, not to wanton dances or foolish songs, by which the Gentiles render homage to their deities, but to psalms, to hymns, to spiritual songs, by which you rejoice, and sing, and offer praise to the Lord, not with indecent roaring, as is the custom of drunk people, but inwardly in your minds and hearts.” — Erasmus.
19. To psalms, and hymns, and spiritual songs. These are truly pleasant and delightful fruits. The Spirit means “joy in the Holy Ghost,” (Rom 14:17;) and the exhortation, be ye filled, (ver. 18,) alludes to deep drinking, with which it is indirectly contrasted. Speaking to themselves, is speaking among themselves. Nor does he enjoin them to sing inwardly or alone; for he immediately adds, singing in your hearts; as if he had said, “Let your praises be not merely on the tongue, as hypocrites do, but from the heart.” What may be the exact difference between psalms and hymns, or between hymns and songs, it is not easy to determine, though a few remarks on this subject shall be offered on a future occasion. (163) The appellation spiritual, given to these songs, is strikingly appropriate; for the songs most frequently used are almost always on trifling subjects, and very far from being chaste.
(163) See Calvin Commentary on Philippians, Colossians, etc., page217.
20. Giving thanks always. He means that this is a pleasure which ought never to lose its relish; that this is an exercise of which we ought never to weary. Innumerable benefits which we receive from God yield fresh cause of joy and thanksgiving. At the same time, he reminds believers that it will argue ungodly and disgraceful sloth, if they shall not always give thanks, — if their whole life shall not be spent in the study and exercise of praising God.
21. Submit yourselves. God has bound us so strongly to each other, that no man ought to endeavor to avoid subjection; and where love reigns, mutual services will be rendered. I do not except even kings and governors, whose very authority is held for the service of the community. It is highly proper that all should be exhorted to be subject to each other in their turn.
But as nothing is more irksome to the mind of man than this mutual subjection, he directs us to the fear of Christ, who alone can subdue our fierceness, that we may not refuse the yoke, and can humble our pride, that we may not be ashamed of serving our neighbors. It does not much affect the sense, whether we interpret the fear of Christ, passively, thus, — let us submit to our neighbors, because we fear Christ; or actively, — let us submit to them, because the minds of all godly persons ought to be influenced by such fear under the reign of Christ. Some Greek manuscripts read, “the fear of God. ” The change may have been introduced by some person, who thought that the other phrase, the fear of Christ, though by far the most appropriate, sounded a little harsh. (164)
(164) “Here, indeed, there is great reason to think that Χριστοῦ, (instead of Θεοῦ,) found in very many of the best MSS., ancient Versions, and early Fathers, (and which has been edited by Griesbach, Vater, Tittmann, and Scholz,) is the true reading.” — Bloomfield.
22. Wives, submit yourselves. He comes now to the various conditions of life; for, besides the universal bond of subjection, some are more closely bound to each other, according to their respective callings. The community at large is divided, as it were, into so many yokes, out of which arises mutual obligation. There is, first, the yoke of marriage between husband and wife; — secondly, the yoke which binds parents and children; — and, thirdly, the yoke which connects masters and servants. By this arrangement there are six different classes, for each of whom Paul lays down peculiar duties. He begins with wives, whom he enjoins to be subject to their husbands, in the same manner as to Christ, — as to the Lord. Not that the authority is equal, but wives cannot obey Christ without yielding obedience to their husbands.
23. For the husband is the head of the wife. This is the reason assigned why wives should be obedient. Christ has appointed the same relation to exist between a husband and a wife, as between himself and his church. This comparison ought to produce a stronger impression on their minds, than the mere declaration that such is the appointment of God. Two things are here stated. God has given to the husband authority over the wife; and a resemblance of this authority is found in Christ, who is the head of the church, as the husband is of the wife.
And he is the savior of the body. The pronoun HE (αὐτός) is supposed by some to refer to Christ; and, by others, to the husband. It applies more naturally, in my opinion, to Christ, but still with a view to the present subject. In this point, as well as in others, the resemblance ought to hold. As Christ rules over his church for her salvation, so nothing yields more advantage or comfort to the wife than to be subject to her husband. To refuse that subjection, by means of which they might be saved, is to choose destruction.
24. But, as the church is subject to Christ. The particle but, may lead some to believe that the words, he is the savior of the body, are intended to anticipate an objection. Christ has, no doubt, this peculiar claim, that he is the Savior of the Church: nevertheless, let wives know, that their husbands, though they cannot produce equal claims, have authority over them, after the example of Christ. I prefer the former interpretation; for the argument derived from the word but, (ἀλλά,) does not appear to me to have much weight.
25. Husbands, love your wives. From husbands, on the other hand, the apostle requires that they cherish toward their wives no ordinary love; for to them, also, he holds out the example of Christ, — even as Christ also loved the church. If they are honored to bear his image, and to be, in some measure, his representatives, they ought to resemble him also in the discharge of duty.
And gave himself for it. This is intended to express the strong affection which husbands ought to have for their wives, though he takes occasion, immediately afterwards, to commend the grace of Christ. Let husbands imitate Christ in this respect, that he scrupled not to die for his church. One peculiar consequence, indeed, which resulted from his death, — that by it he redeemed his church, — is altogether beyond the power of men to imitate.
26. That he might sanctify, — or, that he might separate it to himself; for such I consider to be the meaning of the word sanctify This is accomplished by the forgiveness of sins, and the regeneration of the Spirit.
Washing it with the washing of water. Having mentioned the inward and hidden sanctification, he now adds the outward symbol, by which it is visibly confirmed; as if he had said, that a pledge of that sanctification is held out to us by baptism. Here it is necessary to guard against unsound interpretation, lest the wicked superstition of men, as has frequently happened, change a sacrament into an idol. When Paul says that we are washed by baptism, his meaning is, that God employs it for declaring to us that we are washed, and at the same time performs what it represents. If the truth — or, which is the same thing, the exhibition of the truth — were not connected with baptism, it would be improper to say that baptism is the washing of the soul. At the same time, we must beware of ascribing to the sign, or to the minister, what belongs to God alone. We must not imagine that washing is performed by the minister, or that water cleanses the pollutions of the soul, which nothing but the blood of Christ can accomplish. In short, we must beware of giving any portion of our confidence to the element or to man; for the true and proper use of the sacrament is to lead us directly to Christ, and to place all our dependence upon him.
Others again suppose that too much importance is given to the sign, by saying that baptism is the washing of the soul. Under the influence of this fear, they labor exceedingly to lessen the force of the eulogium which is here pronounced on baptism. But they are manifestly wrong; for, in the first place, the apostle does not say that it is the sign which washes, but declares it to be exclusively the work of God. It is God who washes, and the honor of performing it cannot lawfully be taken from its Author and given to the sign. But there is no absurdity in saying that God employs a sign as the outward means. Not that the power of God is limited by the sign, but this assistance is accommodated to the weakness of our capacity. Some are offended at this view, imagining that it takes from the Holy Spirit a work which is peculiarly his own, and which is everywhere ascribed to him in Scripture. But they are mistaken; for God acts by the sign in such a manner, that its whole efficacy depends upon his Spirit. Nothing more is attributed to the sign than to be an inferior organ, utterly useless in itself, except so far as it derives its power from another source.
Equally groundless is their fear, that by this interpretation the freedom of God will be restrained. The grace of God is not confined to the sign; so that God may not, if he pleases, bestow it without the aid of the sign. Besides, many receive the sign who are not made partakers of grace; for the sign is common to all, to the good and to the bad alike; but the Spirit is bestowed on none but the elect, and the sign, as we have said, has no efficacy without the Spirit. The Greek participleκαθαρίσας, is in the past tense, as if he had said, “After having washed.” But, as the Latin language has no active participle in the past tense, I chose rather to disregard this, and to translate it (mundans ) washing, instead of (mundatam ) having been washed; which would have kept out of view a matter of far greater importance, namely, that to God alone belongs the work of cleansing.
In the word. (165) This is very far from being a superfluous addition; for, if the word is taken away, the whole power of the sacraments is gone. What else are the sacraments but seals of the word? This single consideration will drive away superstition. How comes it that superstitious men are confounded by signs, but because their minds are not directed to the Word, which would lead them to God? Certainly, when we look to anything else than to the word, there is nothing sound, nothing pure; but one absurdity springs out of another, till at length the signs, which were appointed by God for the salvation of men, become profane, and degenerate into gross idolatry. The only difference, therefore, between the sacraments of the godly and the contrivances of unbelievers, is found in the Word.
By the Word is here meant the promise, which explains the value and use of the signs. Hence it appears, that the Papists do not at all observe the signs in a proper manner. They boast indeed, of having “the Word,” but appear to regard it as a sort of enchantment; for they mutter it in an unknown tongue; as if it were addressed to dead matter, and not to men. No explanation of the mystery is made to the people; and in this respect, were there no other, the sacrament begins to be nothing more than the dead element of water.In the word is equivalent to “By the word.”
(165) “Par la parolle.” “By the word.”
27. That he might present it to himself. He declares what is the design of baptism and of our being washed. It is, that we may live in a holy and unblamable manner before God. We are washed by Christ, not that we may return to our pollution, but that we may retain through our life the purity which we have once received. This is described in metaphorical language appropriate to his argument.
Not having spot or wrinkle. As the beauty of the wife produces love in the husband, so Christ adorns the Church his bride with holiness as a proof of his regard. This metaphor contains an allusion to marriage; but he afterwards lays aside the figure, and says plainly, that Christ has reconciled the church, that it might be holy and without blemish. The true beauty of the church consists in this conjugal chastity, that is, in holiness and purity.
The word present (παραστήσὟ) implies that the church ought to be holy, not only in the view of men, but in the eyes of the Lord; for Paul says, that he might present it to himself, not that he might shew it to others, though the fruits of that hidden purity become afterwards evident in outward works. Pelagians were wont to quote this passage in order to prove the perfection of righteousness in this life, but have been successfully answered by Augustine. Paul does not state what has been done, but for what purpose Christ has cleansed his church. Now, when a thing is said to be done that another may afterwards follow, it is idle to conclude that this latter thing, which ought to follow, has been already done. We do not deny that the holiness of the church is already begun; but, so long as there is daily progress, there cannot be perfection.
28. He that loveth his wife. An argument is now drawn from nature itself, to prove that men ought to love their wives. Every man, by his very nature, loves himself. But no man can love himself without loving his wife. Therefore, the man who does not love his wife is a monster. The minor proposition is proved in this manner. Marriage was appointed by God on the condition that the two should be one flesh; and that this unity may be the more sacred, he again recommends it to our notice by the consideration of Christ and his church. Such is the amount of his argument, which to a certain extent applies universally to human society. To shew what man owes to man, Isaiah says, “hide not thyself from thine own flesh.” (Isa 58:7.) But this refers to our common nature. Between a man and his wife there is a far closer relation; for they not only are united by a resemblance of nature, but by the bond of marriage have become one man. Whoever considers seriously the design of marriage cannot but love his wife.
29. Even as Christ the church. He proceeds to enforce the obligations of marriage by representing to us Christ and his Church; for a more powerful example could not have been adduced. The strong affection which a husband ought to cherish towards his wife is exemplified by Christ, and an instance of that unity which belongs to marriage is declared to exist between himself and the Church. This is a remarkable passage on the mysterious intercourse which we have with Christ.
30. For we are members of his body, of his flesh, and of his bones. First, this is no exaggeration, but the simple truth. Secondly, he does not simply mean that Christ is a partaker of our nature, but expresses something higher (καὶ ἐμφατικώτερον) and more emphatic.
31. For this cause. This is an exact quotation from the writings of Moses. (Gen 2:24.) And what does it mean? As Eve was formed out of the substance of her husband, and thus was a part of himself; so, if we are the true members of Christ, we share his substance, and by this intercourse unite into one body. In short, Paul describes our union to Christ, a symbol and pledge of which is given to us in the ordinance of the supper. Those who talk about the torture exercised on this passage to make it refer to the Lord’s supper, while no mention is made of the supper, but of marriage, are egregiously mistaken. When they admit that the death of Christ is commemorated in the supper, but not that such intercourse exists as we assert from the words of Christ, we quote this passage against them. Paul says that we are members of his flesh and of his bones. Do we wonder then, that in the Lord’s supper he holds out his body to be enjoyed by us, and to nourish us unto eternal life? Thus we prove that the only union which we maintain to be represented by the Lord’s supper is here declared in its truth and consequences by the apostle.
Two subjects are exhibited together; for the spiritual union between Christ and his church is so treated as to illustrate the common law of marriage, to which the quotation from Moses relates. He immediately adds, that the saying is fulfilled in Christ and the church. Every opportunity which presents itself for proclaiming our obligations to Christ is readily embraced, but he adapts his illustration of them to the present subject. It is uncertain whether Moses introduces Adam as using these words, or gives them as an inference drawn by himself from the creation of man. Nor is it of much consequence which of these views be taken; for, in either case, we must hold it to be an announcement of the will of God, enjoining the duties which men owe to their wives.
He shall leave his father and mother. As if he had said, “Let him rather leave his father and mother than not cleave to his wife.” The marriage bond does not set aside the other duties of mankind, nor are the commandments of God so inconsistent with each other, that a man cannot be a good and faithful husband without ceasing to be a dutiful son. It is altogether a question of degree. Moses draws the comparison, in order to express more strongly the close and sacred union which subsists between husband and wife. A son is bound by an inviolable law of nature to perform his duties towards his father; and when the obligations of a husband towards his wife are declared to be stronger, their force is the better understood. He who resolves to be a good husband will not fail to perform his filial duties, but will regard marriage as more sacred than all other ties.
And they two shall be one flesh. They shall be one man, or, to use a common phrase, they shall constitute one person; which certainly would not hold true with regard to any other kind of relationship. All depends on this, that the wife was formed of the flesh and bones of her husband. Such is the union between us and Christ, who in some sort makes us partakers of his substance. “We are bone of his bone, and flesh of his flesh,” (Gen 2:23;) not because, like ourselves, he has a human nature, but because, by the power of his Spirit, he makes us a part of his body, so that from him we derive our life.
32. This is a great mystery. He concludes by expressing his astonishment at the spiritual union between Christ and the church. This is a great mystery; by which he means, that no language can explain fully what it implies. It is to no purpose that men fret themselves to comprehend, by the judgment of the flesh, the manner and character of this union; for here the infinite power of the Divine Spirit is exerted. Those who refuse to admit anything on this subject beyond what their own capacity can reach, act an exceedingly foolish part. We tell them that the flesh and blood of Christ are exhibited to us in the Lord’s supper. “Explain to us the manner,” they reply, “or you will not convince us.” For my own part, I am overwhelmed by the depth of this mystery, and am not ashamed to join Paul in acknowledging at once my ignorance and my admiration. How much more satisfactory would this be than to follow my carnal judgment, in undervaluing what Paul declares to be a deep mystery! Reason itself teaches how we ought to act in such matters; for whatever is supernatural is clearly beyond our own comprehension. Let us therefore labor more to feel Christ living in us, than to discover the nature of that intercourse.
We cannot avoid admiring the acuteness of the Papists, who conclude from the word mystery (μυστήριον) that marriage is one of seven sacraments, as if they had the power of changing water into wine. They enumerate seven sacraments, while Christ has instituted no more than two; and, to prove that matrimony is one of the seven, they produce this passage. On what ground? Because the Vulgate has adopted the word Sacrament (sacramentum ) as a translation of the word Mystery, which the apostle uses. As if Sacrament (sacramentum ) did not frequently, among Latin writers, denote Mystery, or as if Mystery had not been the word employed by Paul in the same Epistle, when speaking of the calling of the Gentiles. But the present question is, Has marriage been appointed as a sacred symbol of the grace of God, to declare and represent to us something spiritual, such as Baptism or the Lord’s Supper? They have no ground for such an assertion, unless it be that they have been deceived by the doubtful signification of a Latin word, or rather by their ignorance of the Greek language. If the simple fact had been observed, that the word used by Paul is Mystery, no mistake would ever have occurred.
We see then the hammer and anvil with which they fabricated this sacrament. But they have given another proof of their indolence in not attending to the correction which is immediately added,
But I speak concerning Christ and the church. He intended to give express warning that no man should understand him as speaking of marriage; so that his meaning is more fully expressed than if he had uttered the former sentiment without any exception. The great mystery is, that Christ breathes into the church his own life and power. But who would discover here anything like a sacrament? This blunder arose from the grossest ignorance.
33. Nevertheless, let every one. Having digressed a little from this subject, though the very digression aided his design, he adopts the method usually followed in short precepts, by giving a brief summary of duties. Husbands are required to love their wives, and wives to fear (φοβὢται) their husbands, understanding by fear that reverence which will lead them to be submissive. Where reverence does not exist, there will be no willing subjection. (166)
(166) “One peculiarity in this injunction has been usually overlooked. What is instructive on either side is not enforced, but what is necessary to direct and hallow such an instinct is inculcated. The woman loves in deep, undying sympathy; but, to teach her how this fondness should know and fill its appropriate sphere, she is commanded to obey and honor. The man, on the other hand, feels that his position is to govern; but, to shew him what should be the essence and means of his government, he is enjoined to love.” — Eadie.
